Seth and Seeking Trust

13 Dec Seth and Seeking Trust

Many of you keep searching for some seemingly remote spiritual inner self that you can trust and look to for help and support, but all the while you distrust the familiar self with which you have such intimate contact.—Seth, The Individual and the Nature of Mass Events, Session 872

Seth tells us we have the power to change our lives and the world for the better. And in his books we’re told how to do it. We’re not given esoteric instructions that skim the surface of physical reality, teaching us how to handle our suffering, not how to transcend it. And we’re not told to pray to the gods of our current civilization to bail us out of our troubles, hoping like crazy they know what they’re doing, since it’s obvious we don’t.

No, we’re told we have the power to change our lives and the world for the better—no strings attached. And thanks to Jane and Rob’s enormous contribu­tion to humanity, we know how to do it. We Seth readers have some of the clearest information available in today’s world at our fingertips. It gives us the most concise description of man’s interaction with the universe found in lit­erature available today. And because of it, we know freedom, the greatest freedom available to humankind—because we know we create our realities, and by knowing it, we can learn to change what we don’t like.

We’ve come a long way in our personal understandings, and the focus of this book has been on broadening the definition of the self so we can live a safe universe. That’s our goal, and good for us, we’ve learned or remembered many of Seth’s concepts which dovetail with our need for that expanded learning. But as we know quite well, knowledge itself will not set us free. If that were the case, we’d all be healthy, wealthy and wise after reading our first Seth/Jane book.

What does it take, then, to make the leap from pure knowledge-based concepts we fully accept as valid, to actually translating that knowledge into living a safe universe? This is no big secret, we all know the answer: a blending of knowledge and trust. Trust takes us beyond accepted knowledge, into a mental and imaginative awakening that allows conscious direction to guide our creations. Without trust, we cannot take the necessary and fulfilling step of living the results of our learning.

So, what is it we have to trust? How about our literal oneness with All That Is and our inner self? The simultaneous and subjective nature of time, ergo the lack of cause and effect? That what we see is actually camouflage in the spacious present dressed to look as though it resides in time and space? That action, the driving force of creation, is given direction through suggestion composed of thought, emotion and imagination? Okay, the list goes on and on, no doubt about it. So much to learn to trust, it seems.

But is that true? Is there really so much to trust? In one regard yes, because each of those components of knowledge, and many others, are actually facts we must accept as true if we’re to throw off the yoke of the one-line stage of consciousness Seth discusses, and stop creating haphazard and unenlightened constructions. So they can’t be downplayed. But they can be gathered under the banner of a whole trust, one trust that, by nature, encompasses—nay, transcends—the sum of its parts. And that one trust is of our self.

Trust and All That Is

Seth tells us, “In each person, the ultimate and unassailable and unquenchable power of All That Is is individualized, and dwells in time.” And he says, “There is a portion of All That Is directed and focused within each individual, residing within each consciousness. Each consciousness is, therefore, cherished and individually protected.” This, then, is the ultimate basis for our trust, the platform upon which we stand, and which never wavers or changes. It simply is.

But that’s not always clear to those of us consciousness in physical reality. We’ve lost the sense of being a part of All That Is. Seth says it’s critically important we get the feeling back, though. He also says All That Is needs to be experienced in order to be comprehended. So, I asked myself on my quest for trust, how does one experience All That Is? My seeking led me back to one of my favorite Jane Roberts books, The Afterdeath Journal of an American Philosopher: The World View of William James. James makes All That Is come alive in our imaginations, in our thinking, in our hearts. Some have called it the most brilliant description of All That Is ever penned, and I agree.

In Afterdeath Journal, James describes his subjective environment after his death, and the feel of All That Is within that environment. Here’s some of what he says about his experience with All That Is:

“Everywhere I sense a presence, or atmosphere, or atmospheric presence that is well-intentioned, gentle yet powerful, and all-knowing. … At the risk of understating, this presence seems more like a loving condition that permeates existence, and from which all existence springs. The feeling of safety is definitely connected here, in that I know that no evil or harm can befall me, that each of my choices will yield benefits, and that this loving condition upholds me in all of my ways. … I know that this presence or loving condition forms itself into me, and into all other personalities; that it lends itself actively to seek my good in the most particular and individual ways.”

And James continues with this: “The words ‘psychological growing medium’ come to mind, as if this atmosphere promotes psychic growth to the most advantageous degree…. This good intent is seemingly directed toward me because I am me; and I sense a deep understanding on its part of my subjective reality.… It quietly offers—what? Solace, support, a buoyancy in which my existence is everywhere strengthened, refreshed…. I do know that this same atmospheric presence and knowing light also sustains earth.”

That’s where we’re trying to go in our psyches, into a faith so much a part of the fabric of our being, so much a part of our belief in ourselves as a portion of All That Is, that trust itself becomes commonplace to us. We want to be where James was when he made this comment: “So natural do I now find this faith that it is hard to believe it was not a conscious part of my mental constitution during life.”